EDWARD W. LAMPTON, D.D.
Analysis of Baptism
By
EDWARD W. LAMPTON, D.D.
COPYRIGHT 1907
by
EDWARD W. LAMPTON, D.D.
Washington, D. C.
Record Publishing Company
1907
Content*
Page
Introductory 7
Dedication 13
CHAPTER I.
History of Baptism From Moses to John - 15
CHAPTER II.
John's Baptism Not Christian Baptism - - 19
CHAPTER III.
For What End Was Christ Baptized ? - - 23
CHAPTER IV.
The Mode op John's Baptism 29
CHAPTER V.
Christian Baptism and Its Mode 35
CHAPTER VI.
Relation ok Children to the Church - - 45
CHAPTER VII.
Christ and the Apostles Recognized Infant
Membership 57
CHAPTER VIII.
Church Membership and Sacraments a Means
of Grace 67
Sntrobuttton.
Through all the Christian centuries the
Church has been divided on the subject of bap¬
tism, and is not liable ever to find absolute
agreement. All branches of the Church have
expressed views on this subject. Some, how¬
ever, do not practice water baptism, which is
equivalent to not practicing baptism at all; for
certainly they cannot practice spiritual baptism,
however much they seek it of God.
Because the Scriptures declare water baptism
one of the duties of ministerial practice, and
imply that it is necessary to entrance into the
Church, all branches of the Christian doctrine
are compelled to include it. It is generally con¬
ceded to be the initial rite of admission to the
8
ANALYSIS OF BAPTISM
Church, and by some as the passport to the
Spiritual Church, being regarded as a grace as
well as a rite.
Strong and long discussion is maintained
concerning the nature and design of the cere¬
mony in respect to its relation to personal sal¬
vation ; as to whether it is necessary or essential.
This question is not taken up by the author
of this book, and it is well; there is much un¬
dignified argument wasted on the subject by
those who, after all, do hope where baptism is
lacking.
The age, qualification and spiritual condition
of the subject of baptism, when forced into the
corners of argument, is perplexing. Here also
faith is compromised often in the sacrifice to
hope. The contender who admits the infant,
the imbecile and the maniac without baptism,
loses something in his argument. How else
could it be ? The Scriptures are not categorical
on this point, when men non-inspired attempt
to be so they will never end the argument.
There can be no doubt in any fair mind that
thousands baptized in infancy are saved, thou-
ANALYSIS OF BAPTISM
9
sands baptized in adultage are lost, and other
thousands are on both sides.
The method of administering baptism is a
ground on which a long range of discussion
rests. At the last analysis of the discussion,
however, there can be doubt in fair minds, that
salvation itself cannot, must not, hang on either
side of the argument exclusively; both sides are
too well committed to the recognition of divine
fathering on the side of the opposite.
As these discussions are liable to never be
discontinued, so the practice of baptism will
continue long and ever. We can see no way to
dispense with it; it seems so intertwined with
the very life of Christianity, and possessed of
so sacred character; yet, when we remember
how little is said in a categorical way on this
subject by either our Lord or His disciples, may
we not believe the argument will ultimately
become less sharp, harmony more pronounced,
and the Christian world give much more at¬
tention to the vital questions of faith and mor¬
als touching the formation of character itself?
A rite so common, so respectful, cannot be
10
ANALYSIS OF BAPTISM
regarded lightly, nor its ceremony be made
small. There must be much credit given to
those classes of the Christian Church that re¬
gard baptism and religion as inseparable, and
rarely think the gospel preached without in¬
cluding reference to baptism, nor can we dis¬
respect the influence and advantage of adhering
to a single method, and adroitly making it ex¬
clusive, yet it must be acknowledged that this
is drawing the line more severely than is war¬
ranted by Scriptures; it must further be ac¬
knowledged that the fact that many who have
been trained to exclusive belief and practice on
either side have been compelled, in the face of
the logic of facts as well as the allowances of
Scriptures, to yield in special cases, which yields
the entire case.
The churches practicing the methods of
sprinkling and pouring may dignify the rite as
highly as those believing in immersion exclu¬
sively—and do so where they will. There is
little room for doubt that there are some pedo-
baptists as well as some anabaptists who abuse
the Sacrament and degrade the ceremony by
ANALYSIS OF BAPTISM
11
careless arrangements, lack of seriousness, and
want of consideration, and instruction of the
candidates.
As holiness becometh the Lord's house, so
seriousness becomes all performances therein.
Nothing can be more inconsistent than the per¬
formance of the Sacraments loosely and at the
same time proclaiming their high importance
and value.
It is trusted that the discussions of the pres¬
ent volume may influence as much to a proper
regard and performance in these matters as in
settling the mind on the nature and necessity
of the doctrine.
(Bishop) Benj. F. D. D.,
Wilberforce, Ohio.
ANALYSIS OF BAPTISM
13
To the ministers of the Methodist Family every¬
where this little volume is lovingly dedicated,
as a fair expression of the truth in zvhich zue
all believe.
I do not write in the spirit of controversy,
but in the interest of truth. What our people
need is not more controversy, but more infor¬
mation. The best way to neutralize error is to
disseminate truth. Every generation of preach¬
ers must indoctrinate the generation of people
to whom they preach. This may be done
through the press as well as the pulpit. It is
not enough to say that our fathers explained
and established our doctrines. The least I can
do is to follow their example, and profit by their
work. The advocates of error never tire of re¬
peating their oft-exploded theories. The only
way I can meet them is to keep truth constantly
before the minds of the rising generations. In
our effort to keep pace with this "speculative"
age, we fear that too many of us have failed to
"take heed to doctrine." It is a sad state of
things when the "people are perishing for lack
of knowledge." To "confirm the Churches" is
14
analysis of baptism
110 small part of a pastor's duty. It is no dis¬
credit of the work of others to explore the
fields of thought over which they have traveled.
Every earnest mind looks at things from his
own standpoint, and a great deal depends upon
the point from which things are seen. The
falling of an apple is a little thing, but, in the
eyes of Newton, it meant an era in the history
of philosophy. Every man works now with
six thousand years' experience at his back.
Out of so much material he ought to make
something. In mechanics, the application and
combination of forces are as necessary as their
discovery; so, in the world of thought, the com¬
pilation and combination of forces are as nec¬
essary as their discovery; so, in the world of
thought, the compilation and adjustment of
facts are as essential as the facts themselves, if
truth be the object sought. Without further
apology, I proceed to collate and adjust the
facts we have found in a Bible view of baptism.
Edward W. Lampton, D. D.
ANALYSIS OF BAPTISM
15
CHAPTER I.
of Baptism jrrom to 31ot)rt.
One of the leading errors on the subject of
baptism is found in the supposition that this
ordinance originated with the mission of John
introduced by John—it had been in constant
use among the Jews from the time of Moses.
Paul says, "I would not that ye should be ig¬
norant how that all our fathers were baptized
unto Moses." I Cor. x. i, 2. Here, then, is
pure water baptism, and in describing it Paul
uses the identical word (baptizo) which Christ
16
ANALYSIS OF BAPTISM
used in the great commission. Matt, xxviii. 19.
In Hebrews ix. 10, Paul speaks of "divers
washings and carnal ordinances, imposed on
them (the Jews) until the time of reformation."
But the "divers washings" here spoken of were
literally "different baptisms," for Paul wrote
"baptismois" (from baptizo). Another fact in
this passage worthy of note is that these "dif¬
ferent baptisms" were "imposed (enjoined) on
them until the time of reformation—that is,
until the gospel dispensation. Hence, Paul
goes on in this chapter to show that all the
purifying ordinances of the ceremonial law
were so many "different baptisms." Heb. ix.
10, 13, 19, 21. We learn, then, that God in¬
stituted baptism at the passage of the Red Sea,
and that it was included in the "ordinances im¬
posed on the Jews until the time of reforma¬
tion." This information is not only furnished
by an inspired apostle, but by that apostle, of
all others, most familiar with the Jewish econ¬
omy, and whose special mission was to instruct
the Gentiles.
Baptism was no new ceremony among the
Jews when John came baptizing. For Mark
ANALYSIS OF BAPTISM
17
tells us that "all Jews holding the tradition of
the elders," when they come from the market,
eat not, except they baptize (baptizo). And
many other things there be, which they have
received to hold, as the baptizing (baptizo) of
cups and pots, brazen vessels and tables" (or
couches). Mark vii. 4. And Luke says: "A
certain Pharisee besought Jesus to dine with
him, and he went in and sat down to meat.
And when the Pharisee saw it he marveled that
he had not first baptized (baptizo) before din¬
ner." Luke xi. 37, 38. These passages show
that baptism was not introduced by John, and
that all the "different baptisms imposed on the
Jews" by the ceremonial law were in constant
uses when John came. Every Jew that waited
on John's ministry knew that the priests bap¬
tized every proselyte they made. Hence, with
all the objections raised against John, no ojie
ever objected to his baptism as an "innovation"
upon Jewish ordinances. In keeping with this,
Dr. Lightfoot, who had read exhaustively the
entire literature of the Jews, says: "All the
nation of Israel do assert, as it were with one
mouth, that all the nation of Israel were
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18
ANALYSIS OF BAPTISM
brought into covenant, among other things, by
baptism."
It is a great mistake to suppose that John
was the first administrator of baptism; for the
Bible shows that baptism had been in use from
the time of Moses. And it is a greater mis¬
take to suppose that John's baptism was Chris¬
tian baptism, for John was beheaded before
Christian baptism was appointed—before the
commission to baptize in the name of the Trin¬
ity had been given. John's baptism had its
origin in the law that "imposed different bap¬
tisms on the Jews until the time of reforma¬
tion," which law remained in full force until
Christ "blotted out the handwriting of ordi¬
nances and took it away, nailing it to the cross."
In verse 14 the revised version reads "hand¬
writing," etc.; the bond written in ordinances :
"He has taken it away, nailing it to the cross."
The whole sentence should conform to the re¬
vised version, or else should read "His" cross.
Col. ii. 14. Then, and not till then, was the
old dispensation closed, and the "ordinances
taken out of the way" by being "nailed to the
cross." We shall have use for these facts.
ANALYSIS OF BAPTISM
19
CHAPTER II.
Baptism j^ot C&rttfttan HBapttsm.
John was the son of a high-priest; therefore
the law made him a priest, regardless of his
choice.
As Christ was to be a Priest—as all the
priests were types of Christ, so His forerunner
had to be a priest; for none but a priest could
consecrate a priest.
So far from John being a Christian minis¬
ter—the organizer of a Christian Church—the
administrator of Christian baptism—he was be¬
headed before the Christian dispensation. Long
after the death of John, Christ and the apostles
attended the temple-service, kept the Jewish
feast, and ate the Jewish passover. If John
organized a Christian Church and administered
Christian baptism, then there was one Christian
Church made up of members who were not
baptized in the name of the Trinity, and who
could not take the Lord's Supper; for the com¬
mission to "baptize in the name of the Father,
Son and Holy Ghost" was not given, and the
20
ANALYSIS OF BAPTISM
Lord's Supper was not instituted until after
John's death.
Christ said of John, "He that is least in the
kingdom of heaven is greater than he." Matt,
xi. ii. Why? Because John belonged to the
old dispensation and died before the gospel
dispensation began.
We must not forget that John belonged to
the old dispensation; that the ceremonial law
was still in force; that baptism was no new
ceremony, being one of the "ordinances im¬
posed until the time of reformation"; that John
was acting under the law that imposed the or¬
dinance of baptism, and then all will be clear.
The design of John's baptism was one thing,
the design of Christian baptism was a very
different thing. John's baptism bound its sub¬
jects over to accept a Saviour to come; Chris¬
tian baptism is in the name of a Saviour who
has already come. Christian baptism is in the
name of the Holy Ghost; but some who had
been baptized unto John's baptism "had not so
much as heard whether there be any Holy
Ghost."
ANALYSIS OF BAPTISM
21
John's baptism was not Christian baptism,
because it was set aside by an inspired apostle,
and the persons rebaptized. "Paul came to
Ephesus, and finding certain disciples, he said
unto them, Have ye received the Holy Ghost
since ye believed ? And they said, we have not
so much as heard whether there be any Holy
Ghost. And he said, unto what, then, were ye
baptized? And they said, we were baptized
unto John's baptism. Then said Paul, John
verily baptized with the baptism of repentance,
saying unto the people that they should believe
on him who should come after him—that is, on
Christ Jesus. When they heard this, they were
baptized in the name of the Lord Jesus." Acts
xix. 1-5.
Now, if the decision of an inspired apostle
can settle the question, then it is settled that
John's baptism was not Christian baptism.
How the idea ever originated that John was a
Christian minister—the organizer of a Chris¬
tian Church, the administrator of Christian
baptism—is a mystery we cannot explain.
Such perversion of the plain teaching of the
22
ANALYSIS OF BAPTISM
Word of God is humiliating, indeed. This
error has been the fruitful source of many more
errors, some of which will be exposed as thor¬
oughly as this has been, before we are through
with this Bible view of baptism.
ANALYSIS OF BAPTISM
23
CHAPTER III.
ifot ffltttyat CnD Ctjrist 15aptt?eD ?
A great deal depends upon the answer given
to this question. Was Christ baptized as an
example to us ? Hardly.
Christ could not have been baptized as an
example to His followers, because they are
baptized in order to get into the visible Church;
but Christ was already a member of the only
visible Church then in existence, having been
initiated at eight days' old, and confirmed at
twelve years of age. If he had ever withdrawn
or been expelled, there is no record of it. In
becoming a member of the Church in childhood,
Christ gave us an example worthy of imita¬
tion by those who want to follow Him in those
acts in which He was truly an example to us;
but we have no more to do with His baptism
than with His agony in the garden.
Again, we are "baptized in the name of the
Father, Son and Holy Ghost." Christ could
not have been thus baptized, for He was not
24
ANALYSIS OF BAPTISM
baptized in His own name! Our baptism rep¬
resents the grace that cleanses us from sin;
Christ had no sin to be taken away, hence the
symbol would have been inappropriate in His
case. The baptism of Christ had no connec¬
tion with gospel baptism, because He was bap¬
tized three years* before gospel baptism was
appointed! Thus it is clear, from the facts in
the case, as well as from the nature and design
of Christian baptism, that Christ was not bap¬
tized as an example to us. What an amount of
error does this fact expose!
For what end, then, was Christ baptized?
We answer, "To consecrate Him a priest."
With this answer all the facts agree. The
Jewish priesthood pointed to Christ—without
this significance it had no meaning. The
Levitical priesthood was to culminate in Him
and be abolished by Him. But, in order to do
this, Christ had to be consecrated by a regular
priest according to the ceremonial law. Christ
was baptized at thirty years of age, just the age
the law required a priest to be when conse-
*The exact length of time may be questioned.
ANALYSIS OF BAPTISM
25
crated. When John saw that he could not bap¬
tize Christ for the same end he had baptized
"all the people," and, therefore refused to bap¬
tize Him. Jesus reminded John that the law
required it, saying, "Thus it becometh us to ful¬
fill all righteousness"—literally, "Thus ought
we to ratify every divine precept." Hence, St.
Paul says, "Wherefore in all things it behooved
Him to be like unto His brethren, that He
might be made a faithful high-priest." Heb.
ii. 17. It had been prophesied of Christ that
He should be "anointed above His fellows."
They were anointed with oil—He with the
"Holy Ghost." Thus, immediately after His
baptism, or consecration, "The Holy Ghost de¬
scended upon Him."
Paul referred to the case of Melchizedec, not
to show how Christ could be a priest without
legal consecration, but to show how He could
be legally consecrated as a priest without being
of the tribe of Levi. And having shown how
Christ could be a priest, not after the order of
Aaron, but after the order of Melchizedec,
Paul winds up his argument by saying, "The
26
ANALYSIS OF BAPTISM
word of the oath, which was since the (cere¬
monial) law, maketh the Son a priest, who is
consecrated forevermore." See all of Heb. vii.
Now, if Christ was not consecrated a priest
according to law, then He could not abolish
the Levitical priesthood and the ceremonial
law, so they are still in full force. But if
Christ was ever "consecrated" a priest it must
have been at His baptism; for there is no other
event mentioned in His life which answers to
such a consecration, while all the facts con¬
nected with His baptism point in this direction,
and cannot be explained upon any other hy¬
pothesis.
Up to the time of His baptism, Christ had
performed no official act; but now He enters,
immediately, upon His official work; therefore
His baptism was official, and in no way an ex¬
ample to us.
Once more: After this baptism, Christ
went into the temple to purge it; and when He
had "cast out all them that sold and bought in
the temple," "the chief priests came to Him
and said, by what authority doest Thou these
ANALYSIS OF BAPTISM
27
things, and who gave Thee this authority?"
See Matt. xxi. Observe, the point the chief
priests raised was in reference to Christ using
authority in the temple, which belonged to the
priests alone; and Christ answered their ques¬
tion, as to who gave Him this authority, by
referring them to "John's baptism"—showing
that John was a priest, and that the baptism of
Christ at the hands of John was an official act,
conferring priestly authority upon Him. "Thus
they fulfilled all righteousness," and thus we
see, in the light of Scripture, the end for which
Christ was baptized.
ANALYSIS OF BAPTISM
29
CHAPTER IV.
t of 3f|o&n's! }15apttem.
We now have some light on the mode of
John's baptism, and the mode by which Christ
was baptized.
We must not forget that John lived under
the old dispensation; that the ceremonial law,
with its "different baptisms," was in full force
until after John was beheaded, and that Christ
and the twelve apostles observed all the ordi¬
nances of this law up to the night on which He
was betrayed.
Now, under the ceremonial law, from Aaron
to Christ, in all acts of purifying, or baptizing,
where a priest was the administrator, and a
person was the subject, the mode was always
either sprinkling or pouring. If John had de¬
parted from this mode, the chief priests and
elders, the doctors and lawyers, the Scribes and
Pharisees all would have objected. But not a
word on this subject was ever heard.
30
ANALYSIS OF BAPTISM
But does not the Bible say that John "bap¬
tized in Jordan?" Yes; but it also says "That
John baptized at first beyond Jordan"; that he
"baptized in Bethabara," "in Enon," and "in
the wilderness." But any one can see at a
glance that the preposition "in" is used in each
one of these passages to denote place and not
mode. A man was killed in the wilderness.
How? With a knife. A father whipped his
son in Enon. But how? With a switch. So
ANALYSIS OF BAPTISM
31
"John baptized in Enon, in Bethabara, in the
wilderness, in Jordan," and "beyond Jordan."
These are the places where John baptized. But
how did he baptize? By what mode? John
answers every time, "I indeed baptize you with
water!" John always says "with" water, and
never "in" water, nor "under" water.
All we ask is to let the Bible explain itself.
Thus this identical phrase "in Jordan" occurs
in the book of Joshua iii. 8, and is thus ex¬
plained by the inspired writer: "When ye are
come to the brink of the water of Jordan, ye
shall stand still in Jordan." So, then, accord¬
ing to the Bible, "in Jordan" simply means
within the banks, at "the brink of the water."
So when John baptized in Jordan, he baptized
inside of the outer banks, but "at the brink of
the water of Jordan"; but he says every time,
he baptized "with" water. See Matt. iii. 17;
Mark i. 8; Luke iii. 16; John i. 6, 33; Acts
i. 5; xi. 16.
It is agreed by the best critics that John was
not engaged in baptizing more than ten months
before he was cast into prison. For him to
32
ANALYSIS OF BAPTISM
have baptized "all the people" in so short a time
by a mode that would put him, waist deep, in
the water, is unreasonable to think. It is un¬
reasonable, because it would have kept John in
the water at least six hours per day during the
ten months of his ministry. Moses took a
hyssop branch and "sprinkled all the people"
(about three millions), and Paul calls that bap¬
tism. Heb. ix. 10, 19. John and Moses both
baptized under the ceremonial law; and if
Moses baptized "all the people" by sprinkling
them "with a hyssop branch/' how can John
baptize "all the people" (several millions) in
so short a time? This mode agrees with the
law under which he was baptized, and har¬
monizes with all the facts connected with this
baptism; for with this mode John could bap¬
tize in the wilderness, in Enon, in Bethabara,
and in a "place beyond Jordan," as well as at
the brink of the water of Jordan.
As to the mode by which Christ was bap¬
tized, we believe the Bible settles that as clearly
as it settles the object of his baptism. We
have shown that both John and Christ were
ANALYSIS OF BAPTISM
33
members of the Jewish Church; that the cere¬
monial law was in full force, and was observed
by them; that John was a priest under this law;
that Christ had to be consecrated a priest before
He could abolish the Levitical priesthood, and
"nail the ceremonial law to His cross" (Col.
ii. 4) ; and that the object of Christ's baptism
was to consecrate Him a priest. Now, the
mode of consecrating a priest is laid down in
the Book of Numbers viii. 5, 6, 77: "And the
Lord spake unto Moses, saying; take the Le-
vites from among the children of Israel, and
cleanse them. And thus shalt thou do unto
them to cleanse (or consecrate) them: sprinkle
water of purifying upon them." Now, this
law was in full force until after John's death;
for it was one of the "different baptisms im¬
posed upon the Jews until the time of reforma¬
tion," which ordinance Christ took out of the
way, by nailing it to His cross. In that tragic
hour "the vail of the temple was rent in twain
from the top to the bottom'''—showing that
then, and not till then, the Levitical priesthood
was merged into the priesthood of Christ, and
6064—3
34
ANALYSIS OF BAPTISM
that the ceremonial law, or "carnal ordinances,"
were "taken out of the way," being "nailed to
the cross."
As John baptized under a law that required
him to sprinkle water upon Him, as Christ ap¬
pealed to this law when John refused to bap¬
tize Him, who can doubt that Christ was bap¬
tized by "sprinkling" at "the brink of the water
of Jordan," and that he immediately went up
(the bank) from (apo) the water; "and, lo,
the heavens were opened unto Him, and He
saw the spirit of God descending like a dove,
and lighting upon Him." Matt. iii. 16.
So much for baptism under the ceremonial
law. Up to this period the design of baptism
had been different at different times. "John
baptized all the people unto repentance"; but
he baptized Christ to "fulfill a divine precept,"
or law. With these facts before us, we are
now prepared to take up Christian Baptism.
ANALYSIS OF BAPTISM
35
CHAPTER V.
Christian Baptism artD 31tsf spoDe.
Christian baptism was instituted in the great
commission given by Christ after He had taken
the "handwriting of ordinances out of the way
by nailing them to the cross." The "time of
reformation" had come. Baptism, as a Chris¬
tian ordinance, or sacrament, was administered
for the first time on the Day of Pentecost; yet
we get some idea of its mode from the "differ¬
ent baptisms imposed upon the Jews until the
time of reformation." The design of baptism,
as administered by the Almighty at the Red
Sea, and afterward by Moses and the priests,
and finally by John, had been different as the
different occasions required; but, still the Bible
calls it all baptism; and Paul, in speaking of it,
uses the same word (baptizo) which Christ
used in the great commission. The formula
used in administering baptism was changed to
suit the design, or object, had in view. John
baptized the people, saying, "I baptize you with
36 ANALYSIS OF BAPTISM
water unto repentance," while "the people were
baptized of him confessing their sins." Matt,
iii. 6-11. But John did not baptize Christ with
this formula, nor for this object; for Christ
had no sins to repent of, or to confess. So
Christian baptism was administered with a new
formula, and with a new design. It was ad¬
ministered "in the name of the Father, and of
ANALYSIS OF BAPTISM
37
the Son, and of the Holy Ghost," and was de¬
signed to initiate us into the visible Church,
and represents the baptism of the Holy
Ghost, which inducts us into the invisible, or
spiritual, Church. Thus we see that baptism
has been in use ever since "all our fathers were
baptized unto Moses"; and while the formula
and design of baptism have been changed time
and again, yet there has never been any change
in the mode—that is, the water has always been
applied to the person, and the person to the
water never. Now, at "the time of reforma¬
tion," if there had been a change in the mode,
as well as the formula and design, and if the
mode is so essential as to make the "baptism"
null and void when the right mode is not used,
would not this change have been clearly stated,
and the new mode settled beyond a doubt ? In
the absence of any intimation that the mode of
baptism was changed in the great commission,
and as Christ commanded baptism by using the
very word (baptizo) that the inspired writers
used to describe the sprinkling and pouring
ceremonies "imposed on the Jews," let us ex-
38
ANALYSIS OP BAPTISM
amine more closely the Bible use and definition
of this word.
There are six places in the New Testament
where it is said that "John baptized (baptizo)
with the Holy Ghost." Now, in addition to
the baptism with water, recorded in these six
places, there is a spirit-baptism promised. See
Matt. iii. n ; Mark, i. 8; Luke iii. 16; John i.
26; Acts i. 5; xi. 16. Now, if we turn to
Acts ii. 17, where this promised baptism of the
spirit was given, we find that the mode was
"pouring," for the Bible says the "Holy Ghost
was poured out upon them." Here, then, are
six places in the New Testament where baptize
(baptizo) means to pour. We are simply per¬
mitting the inspired writers to define the mean¬
ing of their own words.
"But this was spirit-baptism and not water-
baptism." Truly, but that does not change the
fact that in these six places baptize (baptizo)
means to pour. Moreover, in the water-bap¬
tism spoken of in these six places, the water
was applied to the person, and not the person
to the water. John always baptized with water
ANALYSIS OF BAPTISM
39
and never in water. "But this water-baptism,
recorded in these six places, was administered
by John under the old dispensation." Very
well; but it is giving us the meaning of the word
baptize (baptizo) as that word was used by the
inspired writers.
Again, in relating the facts in his visit to the
house of Cornelius, Peter says: "As I began
to speak, the Holy Ghost fell on them, as on
us at the beginning (of the gospel dispensa¬
tion). Then remember the word of the Lord,
how that He said, John indeed baptized with
water; but ye shall be baptized with the Holy
Ghost." "And they of the circumcision were
astonished, because that on the Gentiles also
was poured out the gift of the Holy Ghost."
Acts x. 44, 45 ; xi. 15, 16. Here, then, we have
not only another proof that baptize (baptizo)
means to pour, but also the significant fact that
the "pouring out of the Holy Ghost" reminded
Peter that "John baptized with water." It is
a remarkable fact that at the beginning of the
gospel dispensation on the Day of Pentecost,
and at the introduction of the gospel among
40
ANALYSIS OF BAPTISM
the Gentiles at the house of Cornelius, there
should have been so much emphasis given to
the fact that pouring was the mode of spiritual
baptism; and that this reminded Peter that the
Lord said "John baptized with water." In the
face of such facts, no wonder Peter began to
prepare to baptize these Gentile converts by
asking "Can any man forbid water (to be
brought) that these should not be baptized?"
If Jesus intended to change the mode of bap¬
tism in the great commission, Peter certainly
did not so understand it. Really, it looks as
though Peter and the Lord both intended that
there should be no cause for mistake about the
mode of Baptism. If they had written a dic¬
tionary for the New Testament and defined the
word baptize (baptizo) by writing "pour" six
times after it, would it have been any clearer ?
A man who can resist such demonstration as
the above must suffer from obscured vision.
But the demonstration does not stop here.
The Bible also defines the word baptize (bap¬
tizo) when used to describe pure water-baptism.
Paul says: "All our fathers were under the
ANALYSIS OF BAPTISM
41
cloud . . . and were baptized." I. Cor. x.
i, 2. By what mode? The Psalmist, in cele¬
brating this event, tells us exactly, "The clouds
poured out water." Ps. lxxvii. 17. In this
case the "pouring out water" is called baptism.
Here, then, we have a clear case of water-bap¬
tism by pouring. This makes seven places in
the New Testament where baptize (baptizo)
means "to pour"—so defined by the inspired
writers. Is not that a demonstration in favor
of pouring?
We have already seen that Paul described all
the "sprinkling" and "pouring" ordinances of
the ceremonial law by calling them "different
baptisms" (baptismois, from baptizo). Heb.
ix. 10. Did Paul understand Greek? Did he
know what baptizo meant? If so, then bap¬
tizo means "to pour" and "to sprinkle," as it
is used in the Word of God.
It is said of Christ, "So shall He sprinkle
many nations" (Isa. lii. 15) ; "then will I
sprinkle clean water upon you." Ezek. xxxvi.
25. Now, if these prophecies are not fulfilled
42
ANALYSIS OF BAPTISM
in Christian baptism, where have they ever
been fulfilled ?
Now, with all this Bible authority for sprink¬
ling and pouring, we believe that Methodist
ministers are fully and divinely authorized to
baptize "with" water, rather than in water.
And if "baptism be a prerequsite to the LORD'S
SUPPER," we believe, in the light of these
facts, that all who have ever been thus baptized
are entitled to the Holy Communion; for "bap¬
tism is not the putting away the filth of the
flesh, but the answer of a good conscience to¬
ward God." I. Pet. iii. 21. Observe, it is not
the conscience of the Church or the officiating
minister that is to be consulted, but the con¬
science of the man who has been baptized; and
in this matter he is to have a "good conscience
toward God," rather than man. The divine
command is: "Let a man examine himself,
and so let him eat of that bread, and drink of
that cup." I. Cor. xi. 2. How beautifully
does the ritual of the Methodist Church har¬
monize with the Bible, in that it puts the re¬
sponsibility of communing upon the conscience
ANALYSIS OF BAPTISM
43
of each individual communicant, instead of
making the Church a moral umpire to sit in
judgment upon every Christian's conscience.
Thank God, there is at least one Church in the
world in which the liberty of the individual
conscience is held sacred.
ANALYSIS OF BAPTISM
45
CHAPTER VI.
delation of ClnlDrw to tl)t €\)utc\).
To ascertain the relation of children to the
Church now, we must trace that relation to its
origin, and then see what has been the result
of divine legislation on that subject.
There can be no doubt that God organized a
visible church in the house of Abraham—at
least. St. Stephen calls this organization "The
Church in the wilderness." Acts vii. 38. That
infants were embraced in the covenant made
with Abraham, no one will deny. Here, then,
we have a visible Church with infant member¬
ship embraced in its covenant.
It has been said, however, that this covenant
was set aside in the following passage: "Be¬
hold, the days come, saith the Lord, that I will
make a new covenant with the house of Israel;
not according to the covenant that I made with
their fathers, in the days that I took them by
the hand to bring them out of the land of
46
ANALYSIS OF BAPTISM
Egypt, which my covenant they break." Jer.
xxxi. 31, 32; Heb. viii. 13.
We remark upon this passage that the cove¬
nant here set aside was not the covenant made
with Abraham, because, (1) It was ''made with
the fathers" (the sons of Jacob). (2) Because
the covenant mentioned here was one which the
children of Israel had "broken"; they never
broke the Abrahamic covenant. (3) Because
this "covenant was made with the fathers, in
the day that the Lord took them by the hand
to bring th'em out of Egypt"—the Abrahamic
covenant was made four hundred and thirty
years before that event. (4) Because the Abra¬
hamic covenant was to be "an everlasting cove¬
nant." Gen. xvii. 13. In speaking of the
Abrahamic covenant, Paul says: "This I say,
that the law which was four hundred and thirty
years after, can not disannul the covenant
which was confirmed before of God in Christ."
Gal. iii. 17. Paul says: "Though it be a
man's covenant, yet if it be confirmed, no man
disannuleth, or addeth thereto." But "the cov¬
enant (with Abraham) was confirmed of God
ANALYSIS OF BAPTISM
47
in Christ"; hence, "the law, which was four
hundred and thirty years after, can not disannul
it." Gal. iii. 16-17. Here, then, we have a
visible Church organized by God Himself, and
infant membership is secured by an "everlasting
covenant," "confirmed of God in Christ," which
Paul declares "can not be disannuled."
This "Church in the wilderness" and the
Church of the gospel dispensation are iden¬
tically the same. Christ taught this important
truth when He compared the so-called Jewish
Church to a vineyard which the owner let out
to husbandmen, who refused to pay the rent,
but "beat," and "stoned," and "killed," both the
servants and son of the owner and said, "Let
us seize the inheritance." Then, turning to
the chief priests and elders, He asked, "When
the Lord of the vineyard cometh, what will He
do unto these husbandmen?" They say unto
Him, "He will miserably destroy those wicked
men, and will let out his vineyard unto other
husbandmen, who will render him the fruits in
their season." Then said Jesus: "Therefore
say I unto you, the kindgdom of God (the
48
ANALYSIS OF BAPTISM
Church) shall be taken from you and given to
a nation bringing forth the fruits thereof."
Matt. xxi. 33, 43. Observe, the old vineyard
was not dug up, and a new vineyard planted,
but the identical vineyard was transferred to
other husbandmen. So the old Church was not
abolished and a new Church organized, but the
identical kingdom, or Church, which was taken
from the unbelieving chief priests and elders,
who crucified the Son of God, was turned over
to the apostles on the day of Pentecost, and
finally extended to the Gentiles. This was the
Church that Christ came to "build and estab¬
lish" ; in this Church He lived and died, and to
this "Church three thousand were added" on
the Day of Pentecost. Acts ii. 41.
Paul taught the same truth when he com¬
pared the "Church in the wilderness" to an
olive tree, and the Jews to the "natural
branches" and "the Gentiles to a wild olive
grafted on to the root of the good olive tree."
Rom. xi. 13, 25. Observe, the old olive tree
was not dug up and thrown away and a new
tree planted, but the "natural branches were
ANALYSIS OP BAPTISM
49
broken off through unbelief," and "the wild
olive tree was grafted in, and partook of the
root and fatness of the good olive tree." So
far from there being a new Church organized
under the gospel dispensation, the "Gentiles
were grafted in among the believing Jews, and
with them partook of the root and fatness of
the good olive tree." If the Gentiles derived
any privileges from the Church membership,
they obtained them by virtue of being grafted
into this old olive tree planted in the house of
Abraham; hence, Paul said to them, "Thou
bearest not the root, but the root thee."
In writing to the Ephesians, Paul says:
"Now, therefore, ye are no more strangers and
foreigners, but fellow-citizens with the saints,
and of the household of God; and are built upon
the foundation of the apostles and prophets,
Jesus Christ, Himself, being the chief corner¬
stone." Eph. ii. 20. Here the Church is rep¬
resented as the "household of God," and all
those who come into it "are built upon the
foundation of the apostles," and the "apostles
are built upon the foundation of the prophets,
6064-4
50
ANALYSIS OF BAPTISM
Christ being the chief corner-stone of this
household of God."
In his epistles to the Romans and Galations,
Paul shows conclusively that, in keeping with
the "everlasting covenant made with Abra¬
ham," all believers are the children of Abra¬
ham, and are entitled to all the privileges of
the Abrahamic covenant—showing that the
Abrahamic covenant was to stand through all
time to come. The covenant made with Abra¬
ham was brimful of the gospel; through it "all
the nations of the earth were to be blessed," and
by it Abraham was to be "the father of all them
that believed," and in it "the gospel was
preached to Abraham." Gal. iii. 8.
And yet we are told that "the Abrahamic
covenant embraced only temporal and national
blessings," and that "the Church in the wilder¬
ness," was not a "spiritual Church, and pro¬
vided no spiritual food for its members." Let
us see. Paul says: "Abraham received the
sign of circumcision, a seal of the righteousness
of the faith which he had yet being uncircum-
cised, that he might be the father of all them
ANALYSIS OF BAPTISM
51
that believe, though they be not circumcised."
"For the promise, that he should be heir of the
world, was not to Abraham through the law,
but through the righteousness of faith." Rom.
iv. n-13. Is the righteousness of faith only a
temporal or a national blessing? "The prom¬
ise that he should be heir of the world" does
not refer to national blessings, but represents
Abraham as having all the world given to him
as an inheritance, for "in him all nations of
the earth are blessed." Therefore all are in¬
terested in the Abrahamic covenant, which was
"confirmed of God in Christ," and every one
has a right to claim justification through faith,
by the blood of the Lamb, by virtue of this
original grant made to Abraham. As Abra¬
ham received the sign of that covenant as "a
seal of the righteousness of the faith which he
had" before he was circumcised, so he became
"the father of all them that believe, though
they be not circumcised."
"The Church in the wilderness" not a "spir¬
itual Church." Paul says: "I would not that
ye should be ignorant, how that all our fathers
52
ANALYSIS OF BAPTISM
were all baptized unto Moses, and did all eat
the same spiritual meat, and did all drink the
same spiritual drink; for they drank of that
spiritual Rock that followed them; and that
Rock was Christ." I. Cor. x. I, 2, 3, 4. In¬
stead of our having a monopoly of the gospel,
Paul says, "The gospel was preached unto
Abraham" (Gal. iii. 8) ; and "unto us was the
gospel preached, as well as unto them" (Heb.
iv. 2).
Now, we have shown that God organized a
visible church by making an "everlasting cove¬
nant" with Abraham, which covenant was "con¬
firmed of God in Christ four hundred and thirty
years" before the ceremonial law was given;
that this covenant made Abraham "the father
of all them that believe, regardless of circum¬
cision; that in this covenant "the gospel was
preached unto Abraham"; that all the members
of this "Church in the wilderness" had the
gospel preached unto them; they all ate spir¬
itual meat, and drank spiritual drink, for they
drank of that spiritual Rock, and that Rock
was Christ; that this was the identical Church
ANALYSIS OF BAPTISM
53
which was taken from the unbelieving rulers
and turned over to the apostles and finally to
the Gentiles; that this was the Church Christ
came to build up and establish, never propos¬
ing to organize a new Church; that the Apos¬
tolic Church was built upon the foundation of
the prophets, Christ being the chief corner¬
stone all the way down; therefore, we conclude
that the identity of the Church under the Jew¬
ish and gospel dispensations is abundantly es¬
tablished; or, as Dr. Alexander McCall, of
England, has expressed it in "The Old
Paths":
"SALVATION is of the Jews. Amongst
all the religious systems existing in the world,
there are but two deserving of attentive con¬
sideration, and they are both of Jewish origin,
and were once exclusively confined to the Jew¬
ish nation. They are now known by the names
of Judaism and Christianity; but it must never
be forgotten that the latter is as entirely Jewish
as the former. The author of Christianity was
a Jew. The first preachers of Christianity
were Jews. The first Christians were all Jews;
54
ANALYSIS OF BAPTISM
so that, in discussing the truths of these re¬
spective systems, we are not opposing a Gentile
religion to a Jewish religion, but comparing
one Jewish creed with another Jewish creed.
Neither in defending Christianity, do we wish
to diminish aught from the privileges of the
Jewish people, on the contrary, we candidly
acknowledge that we are disciples of the Jews,
converts to Jewish doctrines, partakers of the
Jewish hope, and advocates of that truth which
the Jews have taught us. We are fully per¬
suaded that the Jews whom we follow were in
the right—that they pointed out to us 'the old
paths,' 'the good way,' and 'we have found rest
to our soul.' "
Of course there were some changes made in
the ceremonies and rites at the beginning of
the new dispensation. The entire ceremonial
law, which was imposed until the time of ref¬
ormation, was taken out of the way by Christ,
who blotted out the handwriting of ordinances,
nailing it to His cross. But the MORAL,
LAW, and the ABRAHAMIC or EVER¬
LASTING COVENANT, remained, being a
ANALYSIS OF BAPTISM
55
part of the GOSPEL. By divine appointment
the LORD'S SUPPER was substituted for
circumcision, or rather, circumcision was no
longer required; as carnal ordinances were now
taken out of the way, baptism, under a new
formula, became the initiatory RITE into the
Church. As baptism had been used in connec¬
tion with circumcision for centuries in all cases
of proselytes, and as the Church was to be now
no longer local, but aggressive—proselyting
all nations—baptism in the name of the Trinity
very naturally was selected by the Master as
the door into the Church. Hence, Paul called
baptism "the circumcision of Christ" (Col.
ii. n).
Now, as INFANTS were embraced in the
original and "everlasting covenant," who can
exclude them? Where has the law of infant
membership ever been repealed ? And the
right of membership carries with it the right to
be initiated—to be baptized. Paul said that
this covenant—this promise made to Abra¬
ham—had not been disannuled in his day.
Who has had the right to do it since? Those
56
ANALYSIS OF BAPTISM
who want to disannul the law of infant mem¬
bership must show some authority in the Bible
for it. Paul says: "Though it be but a man's
covenant, yet, if it be confirmed, no man dis-
annuleth or addeth thereto"; yet, here is an
everlasting covenant, which was confirmed of
God in Christ." If any one wants to make
void this covenant, he must show divine author¬
ity for so doing.
ANALYSIS OF BAPTISM
57
CHAPTER VII.
Christ anD tlje 0postle£ Hecogm^eD Jflitfane
spemberst)tp»
We have now got rid of the errors which
have so often bewildered the minds of the peo¬
ple. Bearing in mind that infant membership
was the law of the Church from its organiza¬
tion down to Christ; that this Church was con¬
tinued under the gospel dispensation; that the
law of infant membership has never been abro¬
gated ; that baptism was administered* to both
"parents and children" in making proselytes to
the Jewish Church; that, under a new formula,
baptism took the place of circumcision as the
initiatory rite of the Christian Church—we
come now to show that Christ and the apostles
acted just as we should expect them to act pro¬
vided the law of infant membership was to re¬
main in force under the gospel dispensation.
*Maimonides, a learned rabbi and commentator on Jewish
law, shows beyond a doubt that they "baptized young children
with their parents."
58
ANALYSIS OF BAPTISM
The reader will bear in mind that Christ and
all the apostles entered the Church at eight days
old; that all the children among the Jews, at
the time of Christ and on the Day of Pentecost,
were in the Church; and that, up to the Day of
Pentecost, neither Christ nor the apostles, nor
any one else, had ever heard of a Church that
excluded infants. Now, in the light of all
these facts, and with the supposition that in¬
fant membership is either to be continued in
the Church, or the law authorizing it repealed,
let us examine the conduct of Christ and the
apostles toward children, and their teachings
in reference to the Church privileges of chil¬
dren.
On a certain occasion some one asked Christ,
"Who is greatest in the kingdom of heaven?"
How did He answer this question? "He took
a little child and set him in the midst of them."
In so doing Christ publicly recognized the law
of infant membership; for the question was in
reference to those who were in the kingdom,
and not those who were out of it.
On another occasion "They brought young
ANALYSIS OF BAPTISM
59
children (infants) to Christ that He should
touch them; and His disciples rebuked those
that brought them; but when Jesus saw it He
was much displeased, and said unto them:
suffer the little children to come unto me and
forbid them not, for of such is the kingdom of
God. Verily, I say unto you, whosoever shall
not receive the kingdom of God as a little child
(receives it) he shall not enter therein. And
He took them in His arms, put His hands upon
them, and blessed them." Mark x. 13-16.
The conduct of the disciples on this occasion
shows that the question involved here was the
EXTENT OF THE RIGHTS AND PRIVI¬
LEGES OF CHILDREN. The parents
brought their infants to Christ. The disci¬
ples rebuked them. Why? Because the rab¬
bis taught that after a child had been circum¬
cised it was to be instructed at home, and that
no public teacher in the Church was to be
troubled with it until it was twelve years old.
Hence, these disciples thought it rude for these
parents to intrude their children upon Christ,
the great Teacher. But what did Christ do
60
ANALYSIS OF BAPTISM
and say ? Why, instead of curtailing the privi¬
leges of children, He enlarged them, leaving an
example to all His under-shepherds to receive
the little lambs. Can the conduct of Christ on
this occasion be explained upon the supposition
that He knew that the privileges of children
were to be abrogated under the gospel dispen¬
sation ? Hardly. "But Christ did not baptize
those children." No; He never baptized any
one (John iv. 2). More—baptism was not
necessary; these children were already in the
Church and Christ so recognized them, saying:
"For of such is the kingdom of God." If it
be objected that the kingdom of God does not
mean the Church, we reply: We know as a
fact that all Jewish children were members of
the visible Church; hence, these were. Now,
if the kingdom of God here means the spiritual
Church or the Church triumphant, and Christ
said of these children, "Of such is the kingdom
of God," then it follows, as an inevitable se¬
quence, that all children ought to be taken into
the visible Church; for if those already in the
spiritual kingdom, or who are ready for the
ANALYSIS OF BAPTISM
61
kingdom above, are not fit subjects for member¬
ship in the visible Church, then we ask, who is fit ?
The truth is, those who reject infant member¬
ship come in direct conflict with the above dec¬
laration of Christ, turn it whichever way they
will. None can explain the conduct and lan¬
guage of Christ on this occasion upon the sup¬
position that He knew that infant membership
was to be no longer continued in the Church.
This question—the religious privileges of
children—came up again. Near the close of
His ministry Christ made a public entry into
Jerusalem. He went into the temple, "And
when the chief priests saw the wonderful things
that He did and the children crying in the tem¬
ple and saying: Hosanna to the Son of Da¬
vid, they were sore displeased, and said unto
Him: Hearest Thou what these (children)
say?" Matt. xxi. 16. Why were the chief
priests and scribes displeased ? Because no
child was allowed by them to go into the tem¬
ple, or say a word there until it was twelve
years old. Surely, the Master will now reveal
the fact that infants are to be excluded from
62
ANALYSIS OF BAPTISM
all Church privileges! What will He do?
Listen, O earth! "And Jesus said unto them,
Yea; have ye never read, out of the mouth of
babes and sucklings thou hast perfected
praise?" Matt. xxi. 16; Ps. viii. 2. Now, if
the law of infant membership was to be disan-
nuled, I submit that the conduct of Jesus shows
that He did not so understand it. Utter si¬
lence on this subject on the part of Christ would
have left the children in possession of all the
rights they enjoyed at His coming; but we have
seen that on three occasions Christ recognized
these rights and enlarged them.
Once more: Just before Christ left the
world, He commanded Peter to "Feed my
lambs." Peter, up to this moment, had be¬
longed to a Church which had always recog¬
nized infant membership and for centuries had
practiced infant baptism in receiving prose¬
lytes. So Peter, having received this final
charge of the Master, stands up on the Day of
Pentecost before a congregation of Jews, and
cries: "The promise is unto you and your
children!" What promise? Why, that prom-
ANALYSIS OF BAPTISM
63
ise contained in the "everlasting covenant,
which was confirmed of God in Christ," and
"cannot be disannuled," and which provided
for infant membership in the Church of God.
Thus the gospel dispensation opened on the
Day of Pentecost.
After this the apostles, who had never heard
of a Church which ignored infant membership,
went forth to proselyte—to disciple—all na¬
tions; and, lo, everywhere they go household
baptisms are recorded. From this time on
household baptisms are recorded about as often
as adult baptisms. Would these inspired writ¬
ers have made such records if they had known
that the law of infant membership had been
abrogated, and that infants were not to be bap¬
tized in making proselytes as heretofore ?
But the apostles not only baptized entire
households, but they gave instruction to chil¬
dren and parents, which implies that infant
baptism and infant membership—just such in¬
struction as was given under the old dispensa¬
tion, when the law of infant membership was
in full force, and no one had called it into
question, "Children, obey your parents in the
64
ANALYSIS OF BAPTISM
Lord." "Fathers, bring your children up in
the nurture and admonition of the Lord."
Now, to train up a child in your "nurture,"
you must have him in your nursery. So, to
train up a child in the nurture of the Lord, you
must put him in the Lord's nursery. Now, if
the Lord has any nursery on earth, save the
Church, I have never heard of it; the sheep
and the lambs are to be in the same fold, and
every under-shepherd is to feed the lambs as
well as the sheep. Therefore, until some one
points out the place in the Bible where the law
of infant membership in the Church has been
disannuled I shall put my children in the
Church, and "train them up in the nurture and
admonition of the Lord."
The usual OBJECTIONS to infant mem¬
bership now, apply with equal force to infant
membership under the old dispensation; and
as children were embraced in an everlasting
covenant, which covenant was confirmed of
God in Christ, and consequently cannot be dis¬
annuled, therefore all objections fall to the
ground. If a man has a right to object to in¬
fant membership he has the same right to ob-
ANALYSIS OF BAPTISM
65
ject to the Bible, for they are both of divine
authority.
Having established infant membership by
divine authority, and having shown that this
law has never been repealed, the conclusion that
children are entitled to the initiatory right of
membership is inevitable. Hence, Article
XVII of our faith says, "The baptism of young
children is to be retained in the Church."
The world will never be subdued to Christ
until the Church adopts the divine plant, and
takes hold of the race at the cradle. "The
promise (of everlasting covenant) is to you
and your children." The Good Shepherd has
given the charge to every under-shepherd to
"feed His lambs." Woe to him who pens the
sheep, and leaves the lambs without to the
mercy of the prowling wolves of hell! The
time is coming, and now is, when pastors and
parents must awake to the fearful responsibility
they assume when they fail to claim, in the
name of their children, the benefits of that
promise made to them and their children, in
the covenant which was confirmed of God in
Christ.
ANALYSIS OF BAPTISM
67
CHAPTER VIII.
Ctrnrct) anD Sacraments: a hearts
of (grace.
The Church is spoken of in the Bible as a
visible organization, and as an invisible king¬
dom. (Acts vii. 38; Matt, xviii. 17; Luke
xvii. 20, 27; Rom. viii. 9; xiv. 17.) The
VISIBLE Church is made up of all "congrega¬
tions of faithful men in which the pure word
of God is preached, and the Sacraments duly
administered, according to Christ's ordinance
in all those things that of necessity are requi¬
site to the same." The INVISIBLE Church
is composed of all who are "born of God," re¬
gardless of their relation to any particular di¬
vision of the visible Church. It is the pre¬
rogative of any minister of Christ to disciple
those without and open the door of the visible
Church; but no minister, bishop or pope, can
open the door of the invisible Church. Christ
is the DOOR to this kingdom, and whoever
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ANALYSIS OF BAPTISM
enters that fold must be made "partakers of the
divine nature." Hence, the invisible Church
is always pure, for none can enter that except
they are "washed" in the laver of "regenera¬
tion," and none can remain in it except they
"abide in Christ." It is different in the visible
Church, as will appear by the following inves¬
tigation :
CHURCH MEMBERSHIP, BAPTISM
and the LORD'S SUPPER must be one of
three things, viz.: either the condition of sal¬
vation, or grace itself, or a means of grace.
Now, every Bible reader knows that they can¬
not be the condition of salvation, nor grace;
therefore, they are a means of grace. Church
membership and the Sacraments may have a
significance aside from this; but, as they effect
us individually, they are a means of grace, and
nothing more. The very moment we try to
make them more to us, we make them either the
condition of salvation, or grace itself. This
is so plain that every one can see it at a glance.
Now, who are entitled to the means of grace?
We answer: every one who has made up his
ANALYSIS OF BAPTISM
69
mind to forsake sin and seek salvation. To
deny such a one all the means of grace is to
close the doors of salvation against the world,
and there is just as much reason and authority
for denying him the privilege of reading the
Bible, of attending Church, and of praying, as
there is for denying him Church membership
and the Sacraments, for they are all means of
grace, and nothing more.
The visible Church is a spiritual hospital, a
school, a nursery. In this hospital the "blind,
and halt and lame, and sick" are to be nursed
and "made whole." In this school the igno¬
rant are to "learn of Christ" and be made wise
unto salvation." In this nursery the children
are to be "trained up in the way they should
go," "in the nurture and admonition of the
Lord." This is the divine plan of saving the
world.
"What! Are you going to bring sinners
into the Church?" That depends upon what
is meant by the word sinners. We do not pro¬
pose to bring impenitent sinners into the
Church. Neither do we propose to bring in
70
ANALYSIS OF BAPTISM
even unconverted sinners, if you will allow us
to use the word conversion in its Scriptural
sense, which is a "change of mind and pur¬
pose." What a pity the word conversion was
ever used in the sense of regeneration! In
the Scriptural view every true penitent is con¬
verted, though he may not be regenerated.
The distinction between a penitent and an im¬
penitent sinner is also clearly drawn in the
Bible: "Let the wicked forsake his way and
the unrighteous man his thoughts, and let him
return unto the Lord, and He will have mercy
upon him; and to our God, for He will abun¬
dantly pardon." "Take my yoke upon you
and learn of me, . . . and ye shall find rest
unto your souls."
"What! Are you going to administer bap¬
tism and the Lord's Supper to unregenerated
persons?" Yes, if they are truly penitent and
"intend to lead a new life." Are not such en¬
titled to ALL the means of grace? If you
have the right to deny any of the means of
grace, why not deny them the Bible and prayer ?
If a truly penitent sinner, who is "feeling after
ANALYSIS OF BAPTISM
71
God," does not need all the means of grace,
who does? And if he does not need them just
then, when will he ever need them? He is
seeking Christ—trying to get into Christ—into
the spiritual kingdom. Now, will you make
the visible Church and its Sacraments more
holy than the realities which they represent?
What are means for, but to aid in reaching the
end? Does not a man need the means of
grace to aid him in coming to Christ as much
as he will ever need them to aid him in "abiding
in Christ?" O, Churchism, how hast thou
perverted the ordinances of the Lord!
As a matter of fact, we know that in the
history of Methodism thousands have been
"born of God" while using Church member¬
ship and the Sacraments as a means of grace.
It is a remarkable fact, in this connection, that
Mrs. Wesley, the mother of the great founder
of Methodism, was thus inducted into the spir¬
itual kingdom, and received the "witness of the
spirit." In conversation with her son John,
she says: "Two or three weeks ago, while
my son Hall was pronouncing these words, in
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ANALYSIS OF BAPTISM
delivering the cup to me, 'The blood of our
Lord Jesus Christ, which was given for thee,'
the words struck through my heart, and I
knew God, for Christ's sake, had forgiven all
my sins." Such instances are frequently re¬
corded in Mr. Wesley's journal. We have
witnessed several such cases in the last ten
years. Now, in all such cases we are forced
to the conclusion that Church membership and
the Sacraments were a means of grace to those
persons; and in this view of the case it fol¬
lows that a true penitent has as much right to
these means as he has to read his Bible and
pray. If you deny a part, to be consistent, you
must deny all the means of grace to such a one.
So true is this that I find, in reading Mr. Wes¬
ley's journal, that those who opposed Mr. Wes¬
ley in these views were finally driven, by their
own logic, to advise all seekers of salvation "to
wait for Christ and be still—that is, not to use
the means of grace—not to go to Church, not
to commune, not to fast, not to use so much
as private prayer, not to read the Bible."
ANALYSIS OF BAPTISM
73
As a rebuke to such teaching as that, Mr.
Wesley placed on his mother's tombstone the
following lines:
"In sure and steadfast hope to rise,
And claim her mansion in the skies;
A Christian here her flesh laid down,
The cross exchanging for a crown.
True daughter of affliction, she,
Inured to pain and misery-
Mourned a long night of grief and tears,
A legal night of seventy years.
The Father then revealed His Son,
Him in the broken bread made known;
She knew and felt her sins forgiven,
And found the earnest of her heaven.
M^eet for the fellowship above,
She heard the call, 'Arise, my love!'
'I come!' her dying looks replied,
And, lamb-like, as her Lord, she died."
On the other hand, those who took the other
extreme against Mr. Wesley's views, made
Church membership and the Sacraments either
grace itself, or the condition of salvation.
74
ANALYSIS OF BAPTISM
Hence, they held the doctrine of "baptismal re¬
generation"—"no salvation outside of the
Church," and "no salvation without extreme
unction." Against these two errors—Quiet¬
ism and Churchism—Mr. Wesley fought as
long as he lived; and true Methodism has con¬
tinued to fight down to the present time. For
this she has been accused of "opening her doors
to ungodly sinners." But we have shown that
the class of sinners which Methodism proposes
to take into the Church is just that class of
sinners to whom Christ said, "Come unto me"
—"Take my yoke upon you, and learn of me,
. . . and ye shall find rest to your souls."
While we hold up Church membership and
the Sacraments as a means of grace, we should
warn the people to be careful not to rest in the
means without obtaining the end. For these,
like all other means of grace, as well as grace
itself, may be abused or "received in vain."
The whole history of the Church lifts its warn¬
ing voice and says "Beware!" The apostasy
of the Church of Rome—the low state of ex¬
perimental religion in the Church of England
ANALYSIS OF BAPTISM
75
in 1739—originated in substituting the means
for the end.
In every age of the Church from Moses to
Christ, and from Christ to the present, as
Churchism has increased, vital godliness has
disappeared; and as spiritual, heartfelt religion
has died out, ritualism has increased. No won¬
der, then, that Christ denounced Churchism
and ritualism so emphatically in His day.
While other churches, which withhold a part
of the means of grace from penitents, are ex¬
posed to the stagnation of Quietism, yet Meth¬
odism, in offering all the means of grace to pen¬
itents is exposed to the dry-rot of ritualism.
If the time ever comes in the history of Meth¬
odism when her ritual becomes so unwieldy
that she will have to abandon the highways and
hedges, and confine her operations to towns and
cities along the railroad and steamboat lines,
then you may write "Ichabod" upon her ban¬
ners, for her glory will have departed.
We must see to it, that while our people
have the "form of godliness" they do not "deny
the power" thereof. How important that we,
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ANALYSIS OF BAPTISM
as ministers, keep the subject of a clear, Chris¬
tian experience before the minds of the people,
and see that none stop short of regenerating
grace, and the "witness of the Spirit!" While
we hold up all the means of grace and invite all
to seek God through them, yet how clearly
should we explain the nature and design of
Church vows and the Sacraments to both old
and young. Laying hold of the race at the
cradle, how we should labor to train up the
rising generations in the nurture of the Lord!
And with what faith should we use all the
means which God has appointed and promised
to bless, as "we go forth to disciple" all na¬
tions; baptizing them "in the name of the
Father, and of the Son, and of the Holy
Ghost!"
EMORY UNIVERSITY